The culture of Palestinians is influenced by the many diverse cultures and religions which have existed in the historical region of Palestine and the state of Palestine. The cultural and linguistic heritage of Palestinian Arabs along with Lebanese, Syrians, and Jordanians is integral part of levantine Arab culture[1]
Palestinian culture consists of food, dance, legends, oral history, proverbs, jokes, popular beliefs, customs, and comprising the traditions (including oral traditions) of Palestinian culture. The folklorist revival among Palestinian intellectuals such as Nimr Sirhan, Musa Allush, Salim Mubayyid, and others emphasized pre-Islamic cultural roots.
Palestine's significant intangible cultural heritage has been recognised by UNSECO, with a first inscription for Palestinian hikaye made in 2008 to its list of intangible cultural heritage.[4] This was followed by a further listing in 2021 for Palestinian embroidery,[5] and joint listings with other Arab States for calligraphy and knowledge and use of the date palm.[6][7]
Foreign travelers to Palestine in the late 19th and early 20th centuries often commented on the rich variety of traditional clothing among the Palestinian people, and particularly among the fellaheen or village women. Until the 1940s, a woman's economic status, whether married or single, and the town or area they were from could be deciphered by most Palestinian women by the type of cloth, colors, cut, and embroidery motifs, or lack thereof, used for the robe-like dress or "thoub" in Arabic.[8]
The 1948 Palestinian expulsion and flight led to a disruption in traditional modes of dress and customs, as many women who had been displaced could no longer afford the time or money to invest in complex embroidered garments.[9] New styles began to appear the 1960s. For example, the "six-branched dress" named after the six wide bands of embroidery running down from the waist.[10] These styles came from the refugee camps, particularly after 1967. Individual village styles were lost and replaced by an identifiable "Palestinian" style.[11] The shawal, a style popular in the West Bank and Jordan before the First Intifada, probably evolved from one of the many welfare embroidery projects in the refugee camps. It was a shorter and narrower fashion, with a western cut.[12] The keffiyeh, also known as "hattah", is a traditional black and white headdress worn by Palestinian farmers. Since the Arab Revolt of the 1930s, it has become a prominent symbol of Palestinian resistance in the Israeli Palestinian conflict.
Dabke (Arabic: دبكة), is an Arab folk dance that originates from Levant countries.[13] It is popular in Palestinian culture and many other cultures in the Levant, and many troupes perform the dance throughout the world. The Dabke is marked by synchronized jumping, stamping, and movement, similar to tap dancing.[14][15][16][17][18]
Folk tales
Traditional storytelling among Palestinians is prefaced with an invitation to the listeners to give blessings to God and the Prophet Mohammed or the Virgin Mary as the case may be, and includes the traditional opening: "There was, in the oldness of time ..." Formulaic elements of the stories share much in common with the wider Arab world, though the rhyming scheme is distinct. There are a cast of supernatural characters: Jinss and Djinns who can cross the Seven Seas in an instant, giants, and ghouls with eyes of ember and teeth of brass.[citation needed]
Palestinian hikaye is a form of women's oral literature that addresses social questions. Performed in winter, older women address the stories to younger women and children.[19][20] In 2008 it was inscribed to UNESCO's list of intangible cultural heritage.[21]
Traditional Palestinian songs have no set lyrics but rather a set rhythm to them, allowing for improvised folk poetry lyrics. A form of this style of folk singing is Ataaba; it consists of 4 verses, following a specific form and meter. The distinguishing feature of ataaba is that the first three verses end with the same word meaning three different things, and the fourth verse serves as a conclusion. The Ataaba continues to be performed at weddings and festivals in Arab localities in Israel, the West Bank and Gaza strip.[23]
Other traditional Palestinian song styles include zajal, Bein Al-dawai, Al-Rozana, Zarif – Al-Toul, Al-Maijana, Sahja/Saamir and Zaghareed.
Over three decades, the Palestinian National Music and Dance Troupe (El Funoun) and Mohsen Subhi have reinterpreted and rearranged traditional wedding songs such as Mish'al (1986), Marj Ibn 'Amer (1989) and Zaghareed (1997).[24]
Theater
Palestinian theater resembles other Arab theaters, but differs significantly because of the history of the area and its people. It came about with difficulty and was initially focused inward, but has since grown into a distinct cultural practice. Marie Elias, in the Interactive Encyclopedia of the Palestine Question, recognizes three different stages. Palestinian theater started in the "context of a cultural renaissance" across the Levant and particularly in the 1920s, with productions based on Arab texts or translated European plays. A second period a "rebirth" occurred in the late 1960s, and after the Six-Day War of 1967 "a clear, but uncoordinated, desire was expressed, both within Palestine and abroad, to develop theater with a Palestinian identity", according to Elias. A notable group from that period is the Balalin Theater Troupe, which had started in 1970 as the Theater Family troupe. A third period started in 1993, after the Oslo Agreement, which saw a professionalization in the West Bank, though developments in the Gaza Strip were much more difficult.[25]
Traditional Palestinian architecture covers a vast historical time frame and a number of different styles and influences over the ages. The urban architecture of Palestine prior to 1850 was relatively sophisticated. While it belonged to greater geographical and cultural context of the Levant and the Arab world, it constituted a distinct tradition, "significantly different from the traditions of Syria, Lebanon or Egypt." Nonetheless, the Palestinian townhouse shared in the same basic conceptions regarding the arrangement of living space and apartment types commonly seen throughout the Eastern Mediterranean. The rich diversity and underlying unity of the architectural culture of this wider region stretching from the Balkans to North Africa was a function of the exchange fostered by the caravans of the trade routes, and the extension of Ottoman rule over most of this area, beginning in the early 16th century through until the end of World War I.[26][27][28]
Games inherited from the Ottoman era were the starting point of Palestinian sports during the British Mandate. These games included horse racing, running, wrestling and swimming. However, football gained popularity over time.
The true beginning of the phenomenon of establishing social-athletic clubs in Palestine can be traced to the early twentieth century, specifically the 1920s. Since that time, sports – especially football – had become a social tradition; a pivotal part of Palestinian culture. Many of these clubs were established as social-cultural clubs.
Only a few clubs were established solely as athletic, while the majority emerged as social and later adopted athletic activities. By 1948, there were some 65 athletic clubs in Palestine; approximately 55 of them were members of the Arab Palestine Sports Federation (APSF) which was established in 1931 and re-established in 1944. These clubs had a tremendous impact on the lives of Palestinian young people, shaping their character and preparing them for social and political involvement.
The Turmus Aya Equestrian Club, established in 2007, is a riding club dedicated to the mission of providing affordable access to horses for Palestinians. Ashraf Rabi, the founder, maintains that "this is part of the development of Palestine. Horses are a big part of our Arab culture and we must embrace it."[31]
Similar to the structure of Palestinian society, the Palestinian field of arts extends over three main geographic centers:[32]
the West Bank and Gaza Strip
the Palestinian diaspora in the Arab world
Europe, the United States and elsewhere.
Contemporary Palestinian art finds its roots in folk art and traditional Christian and Islamic painting. After the 1948 Palestinian expulsion and flight, nationalistic themes have predominated as Palestinian artists use diverse media to express and explore their connection to identity and land.[33] In the 1990s Salam Dyab, Hisham Zreiq, Issa Dibe and others began to adopt modern styles and symbolism.
Palestine's history of rule by many different empires is reflected in Palestinian cuisine, which has benefited from various cultural contributions and exchanges. Generally speaking, modern Palestinian dishes have been influenced by the rule of three major Islamic groups: the Arabs, the Persian-influenced Arabs, and the Turks.[34] The original Bedouin Arabs in Syria and Palestine had simple culinary traditions primarily based on the use of rice, lamb and yogurt, as well as dates.[35]
The cuisine of the Ottoman Empire, which incorporated Palestine as one of its provinces between 1517 and 1918, was partially made up of what had become by then a rich Arab cuisine. After the Crimean War, many foreign communities (namely the Bosnians, Greeks, French and Italians) began settling in the area; Jerusalem, Jaffa and Bethlehem were the most popular destinations for these groups. The cuisine of these communities, particularly those of the Balkans, contributed to the character of Palestinian cuisine.[34][36] Nonetheless, until the 1950s and 1960s, the staple diet for many rural Palestinian families revolved around olive oil, oregano (za'atar) and bread, baked in a simple oven called a taboon.[37]
Palestinian cuisine is divided into three regional groups: the Galilee, West Bank and Gaza area. Cuisine in the Galilee region shares much in common with Lebanese cuisine, due to extensive communication between the two regions before the establishment of Israel. Galilee inhabitants specialize in producing a number of meals based on the combination of bulgur, spices and meat, known as kibbee by Arabs. Kibbee has several variations including it being served raw, fried or baked.[36][38]Musakhan is a common main dish that originated in the Jenin and Tulkarm areas of the northern West Bank. It consists of a roasted chicken over a taboon bread that has been topped with pieces of fried sweet onions, sumac, allspice and pine nuts, cooked and finished with a generous helping of olive oil.[38] Other meals common to the area are maqluba and mansaf, the latter originating from the Bedouin population of Jordan.
The cuisine of the Gaza Strip is influenced both by neighboring Egypt and its location on the Mediterranean coast. The staple food for the majority of the inhabitants in the area is fish. Gaza has a major fishing industry and fish is often served either grilled or fried after being stuffed with cilantro, garlic, red peppers, cumin, and then marinated in a mix of coriander, red peppers, cumin, and chopped lemons.[39][40] The Egyptian culinary influence is also seen by the frequent use of hot peppers, garlic and chard to flavor many of Gaza's meals.[38] A dish native to the Gaza area is Sumaghiyyeh, which consists of water-soaked ground sumac mixed with tahina, which is then added to sliced chard, pieces of stewed beef, and garbanzo beans.[39]
Chick-pea based falafel, which substituted for the fava beans used in the original Egyptian recipe, and added Indian peppers, introduced after the Mongol invasions opened new trade routes, are a favorite staple in Mediterranean cuisine.[41]
Entrées that are eaten throughout the Palestinian Territories include waraq al-'inib, boiled grape leaves wrapped around cooked rice and ground lamb. Mahashi is an assortment of stuffed vegetables such as zucchinis, potatoes, cabbage and, in Gaza, chard.
The Alhambra Cinema in Jaffa, 1937, bombed December 1947
Palestinian cinema is relatively young compared to Arab cinema overall and many Palestinian movies are made with European and Israeli support.[43] Palestinian films are not exclusively produced in Arabic; some are made in English, French or Hebrew.[44] More than 800 films have been produced about Palestinians, the Israeli–Palestinian conflict, and other related topics; notable examples are Divine Intervention and Paradise Now.
A wide variety of handicrafts, many of which have been produced by Palestinians for hundreds of years, continue to be produced today. Palestinian handicrafts include embroidery and weaving, pottery-making, soap-making, glass-making, and olive wood and Mother of Pearl carvings.[citation needed]
In 2021 and 2022 respectively, joint nominations made by Palestine and other Arab States were inscribed to UNESCO's list of intangible cultural heritage for the knowledge and use of the date palm, and Arabic calligraphy.[6][7]
Intellectuals
In the late 19th century and early 20th century, Palestinian intellectuals were integral parts of wider Arab intellectual circles, as represented by individuals such as May Ziadeh and Khalil Beidas. Educational levels among Palestinians have traditionally been high. In the 1960s, the West Bank had a higher percentage of its adolescent (15 to 17 years of age) population enrolled in high school than Israel; the West Bank had a 44.6% high school enrollment rate versus a 22.8% enrollment rate in Israel.[45]Claude Cheysson, France's Minister for Foreign Affairs under the first Mitterrand Presidency, held in the mid eighties that "even thirty years ago, [Palestinians] probably already had the largest educated elite of all the Arab peoples."[46]
Diaspora figures like Edward Said and Ghada Karmi, Arab citizens of Israel like Emile Habibi, and Jordanians like Ibrahim Nasrallah have made contributions to a wide number of fields, exemplifying the diversity of experience and thought among Palestinians.[47]
The long history of the Arabic language and its rich written and oral tradition form part of the Palestinian literary tradition as it has developed over the course of the 20th and 21st centuries.
Since 1967, most critics have theorized the existence of three "branches" of Palestinian literature, loosely divided by geographic location: 1) from inside Israel, 2) from the occupied territories, 3) from among the Palestinian diaspora throughout the Middle East.[48]
Modern poetry
Poetry, using classical pre-Islamic forms, remains an extremely popular art form, often attracting Palestinian audiences in the thousands. Until 20 years ago, local folk bards reciting traditional verses were a feature of every Palestinian town.[49] After the 1948 Palestinian exodus, poetry was transformed into a vehicle for political activism. From among those Palestinians who became Arab citizens of Israel after the passage of the Citizenship Law in 1952, a school of resistance poetry was born that included poets like Mahmoud Darwish, Samih al-Qasim, and Tawfiq Zayyad.[49] The work of these poets was largely unknown to the wider Arab world for years because of the lack of diplomatic relations between Israel and Arab governments. This changed after Ghassan Kanafani, another Palestinian writer in exile in Lebanon, published an anthology of their work in 1966.[49] Palestinian poets often write about a sense of loss and existence in the diaspora.[49]
Palestinian music is well known throughout the Arab world.[50] It reflects the Palestinian experience, dealing with themes such as the struggle with Israel, the longing for peace, and the love of the land of Palestine.[51] A new wave of performers emerged with distinctively Palestinian themes following the 1948 Palestinian expulsion and flight, relating to the dreams of statehood and the burgeoning nationalist sentiments.
Since the 1990s the subgenre of Palestinian hip hop has blended the traditional folk music elements of Palestinian music and Arabic melodies with hip hop beats. These artists see themselves as joining a “longer tradition of revolutionary, underground, Arabic music and political songs that have supported Palestinian Resistance”,[52] "[tailoring] the style to express their own grievances with the social and political climate in which they live and work".[53]
Palestinians or Palestinian people, also referred to as Palestinian Arabs, are an ethnonational group descending from peoples who have inhabited the region of Palestine over the millennia, and who today are culturally and linguistically Arab.
Gaza, also called Gaza City, is a Palestinian city in the Gaza Strip. Prior to the 2023 Israel–Hamas war, it was the most populous city in the State of Palestine, with 590,481 inhabitants in 2017.
Palestine, officially the State of Palestine, is a country in the Southern Levant region of West Asia. It comprises of two disconnected regions – the West Bank and the Gaza Strip. It shares borders with Israel to the north, west, and south, Jordan to the east and Egypt to the southwest. Palestine's combined land area is 6,020 square kilometres (2,320 sq mi) while its population exceeds five million people. Its proclaimed capital is Jerusalem while Rafah is currently its largest city and Ramallah serves as its administrative center. The official language is Arabic. The majority of Palestinians practice Islam while Christianity also has a significant presence.
The music of Palestine is one of many regional subgenres of Arabic music. While it shares much in common with Arabic music, both structurally and instrumentally, there are musical forms and subject matter that are distinctively Palestinian.
Dabke is a Levantine folk dance. Dabke combines circle dance and line dancing and is widely performed at weddings and other joyous occasions. The line forms from right to left and the leader of the dabke heads the line, alternating between facing the audience and the other dancers. In English, it can be transcribed as dabka, dabki, dabkeh.
Palestinian cuisine consists of foods from or commonly eaten by Palestinians, whether in Palestine, Israel, Jordan, or refugee camps in nearby countries, or by the Palestinian diaspora. The cuisine is a diffusion of the cultures of civilizations that settled in the region of Palestine, particularly during and after the Islamic era beginning with the Arab Ummayad conquest, then the eventual Persian-influenced Abbasids and ending with the strong influences of Turkish cuisine, resulting from the coming of the Ottoman Turks. It is similar to other Levantine cuisines, including Lebanese, Syrian and Jordanian.
Palestinian art is a term used to refer to paintings, posters, installation art and other visual media produced by Palestinian artists.
Palestinian literature refers to the Arabic language novels, short stories and poems produced by Palestinians. Forming part of the broader genre of Arabic literature, contemporary Palestinian literature is often characterized by its heightened sense of irony and the exploration of existential themes and issues of identity. References to the subjects of resistance to occupation, exile, loss, and love and longing for homeland are also common.
Palestinian traditional clothing are the types of clothing historically and sometimes still presently worn by Palestinians. Foreign travelers to Palestine in the 19th and early 20th centuries often commented on the rich variety of the costumes worn, particularly by the fellaheen or village women. Many of the handcrafted garments were richly embroidered and the creation and maintenance of these items played a significant role in the lives of the region's women.
Palestinian handicrafts are handicrafts produced by Palestinian people. A wide variety of handicrafts, many of which have been produced by Arabs in Palestine for hundreds of years, continue to be produced today. Palestinian handicrafts include embroidery work, pottery-making, soap-making, glass-making, weaving, and olive-wood and Mother of Pearl carvings, among others. Some Palestinian cities in the West Bank, particularly Bethlehem, Hebron and Nablus have gained renown for specializing in the production of a particular handicraft, with the sale and export of such items forming a key part of each cities' economy.
The ataaba is a traditional Arabic musical form sung at weddings, festivals, and other occasions. Popular in the Middle East, it was originally a Bedouin genre, improvised by a solo poet-singer accompanying themselves on the rababa. As part of Arab tradition, ataabas are generally performed by a vocal soloist, without instrumental accompaniment, who improvises the melody using folk poetry for the verse.
Dance in Israel incorporates a wide variety of dance styles, from traditional Israeli folk dancing to ballet, modern dance, ballroom dancing and flamenco.
Al-Quds Arab Capital of Culture was the name given to Arab Capital of Culture programme in 2009. The programme, organised by UNESCO and the Arab League, is designed to promote Arab culture and encourage cooperation in the Arab world. The 2009 event was the 14th programme since its establishment in 1996.
Mohsen Subhi was a Palestinian composer of classical Arabic music and an arranger of modern Palestinian music and folk song.
Arab folk dances, also referred to as Oriental dance, Middle-Eastern dance and Eastern dance, are the traditional folk dances of the Arabs in Arab world. Arab dance has many different styles, including the three main types of folklore, classical, and contemporary. It is enjoyed and implemented throughout the Arab region, from North Africa to the Middle East.
Shamstep is a Levantine genre of electronic dance music that combines the traditional forms of Dabke music with electronic instruments. 'Sham' is the Arabic name for the region of Greater Syria, Syria-Palestine or the Levant. The term 'Shamstep' was coined by the Jordanian-Palestinian band 47Soul to describe their music.
El Funoun Palestinian Popular Dance Troupe is a Palestinian dance troupe that was established in 1979. They are also called El Funoun Palestinian Popular Dance Troupe. They currently are based in Ramallah and have a direct mission to "resist the genocide of their people and culture." As of 2021, the dance troupe has between 50 and 230 volunteer members of men women and children. Their members are also both Muslim and Christian. El Funoun translates to 'The Art'.
The destruction of cultural heritage during the Israel–Hamas war includes hundreds of culturally or historically significant buildings in Gaza have been destroyed by Israel. By late January 2024, more than half of the buildings in Gaza had been damaged or destroyed, leaving residential areas devastated and 1.7 million people displaced.
↑ Saca, Iman (2006). Embroidering Identities: A Century of Palestinian Clothing. The Oriental Institute Museum of the University of Chicago. ISBN1-885923-49-X.
↑ Weir, Shelagh (1989) Palestinian Costume. British Museum. ISBN0-7141-1597-5. p. 112.
↑ Skinner, Margarita (2007) Palestinian Embroidery Motives. A Treasury of Stitches 1850-1950. Melisende. ISBN978-1-901764-47-5. p. 21.
↑ Weir, Shelagh (1989) Palestinian Costume. British Museum. ISBN0-7141-1597-5. pp. 88, 113.
↑ Shiloah, Amnon (1997), The Performance of Jewish and Arab Music in palestine Today: A Special Issue of the Journal Musical Performance, Taylor & Francis, ISBN978-90-5702064-3
↑ Regev Motti (1993), Oud and Guitar: The Musical Culture of the Arabs in Israel (Institute for Israeli Arab Studies, Beit Berl), ISBN965-454-002-9, p. 4.
↑ Maira, Sunaina (2008). "We Ain't Missing: Palestinian Hip Hop - A Transnational Youth Movement". CR: The New Centennial Review. 8 (2): 161–192. doi:10.1353/ncr.0.0027. S2CID144998198.
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